BDD A17657

Diversité et Identité Culturelle en Europe
A CONTRASTIVE ANALYSIS OF
PHRASEOLOGICAL UNITS WITH THE
LEXICAL ITEM “HEART” IN ENGLISH AND
ALBANIAN LEXICAL CORPUSES
Lorena ROBO KOLE

―Fan S. Noli‖ University of Korça, Albania
l.robo@yahoo.com
Abstract:
This article aims at representing the lexical corpus of English and Albanian
languages with the lexical unit ―heart‖. As idioms with body parts constitute one of the
most important sources in both languages, idioms with ―heart‖ are part of this category.
Through a contrastive analysis of the semantics and structure of the idiomatic expressions,
this study sought to explore similar or/and identical and different structures in both
languages. To achieve the aim of this paper data are drawn from the Albanian
phraseological dictionary of J. Thomai (218 units with heart) and more than 100 idiomatic
expressions are extracted from the English lexical corpus mainly from two dictionaries.
Through an empirical study of their underlying conceptual metaphors, phraseological units
are also analyzed in terms ofthe culture and mentality of both nations.
Keywords:
Heart, semantics, structure, contrastive analysis, phraseological unit, culture dimension.
1. Introduction
The study of phraseological units has been the object of study of many
linguists throughout Europe and all around the globe. The interest of their
study has raised contributions steadily since the beginning of the twentieth
century. Many researchers have attempted to give several definitions of
idiomatic units along the years. The different approaches and different
features of idioms have added to the complexity of the term. For Cacciari
and Tabossi1, the difficulty in characterizing idioms is one of the reasons
why idioms have attracted fairly little attention, even though their relevance
1
Cacciari and Tabossi 1993, p. XIII.
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is unquestionable. Traditionally, idioms are believed to be unpredictable or

non-compositional (Chafe 1970, Chomsky 1980, Fraser 1970, Katz 1973).
Allhave reached the conclusion that idioms are phrases the meaning of
which is different from the grammatical or logical one. One of the greatest
problems has been defining the limits of phraseologyitself. There is general
agreement that phraseology constitutes a continuum along which word
combinations are situated, with the most opaque and fixed ones at one end
and the most transparent and variable ones at the other2. Thus the difficulty
stands in distinguishing one type of phraseological unit from another and mainly
in distinguishing the most variable and transparent multiword units from free
combinations, which are considered as falling out of the realm of phraseology.
Idioms are considered as frozen forms whose meanings are
represented in the mental lexicon as one word. In this view, an idiom is an
expression whose meaning is not a compositional function of its elements.
Among the attempts of the linguists to define idioms, Barkema3 believes
that the definition of ‗idioms‘ as ―lexicalized expressions with idiosyncratic
meaning‖ has been the standard definition employed by the majority of
linguists for more than a century. According to Johnson-Laird4 ―idioms are
illogical and frustrating features of discourse since their meanings do not depend
on the meanings of their parts and the syntactic relations of those parts‖.
English scholars have greatly contributed to the classification of
idioms in English as well. They have categorized idioms in three main
categories. Firstly, according to their grammatical type, such as adverb,
noun, adjective-like idioms; secondly, according to their ‗concept of
emotion portrayed‘, such as kick the bucket, which would be categorized
under the lexical unit DIE, and thirdly, according to the image it conveys,
such as the category of ‗body parts‘ idioms, literature source idioms,
phrases from life at sea and seamen, etc.
The relation between phraseological units and metaphor is one of the
most interesting problems in linguistics. According to Dumistrăcel, “The
connection between metaphors and idiomatic phrases asserts itself on its
own by the fact that they have the same stylistic function, expressively and,
logically speaking, by the fact that both carry a certain (figurative)
2
Cowie 1998, p.4-7; Howarth 1998, p. 168-171; Gross 1996, p. 78.
3
H. Barkema 1996, p. 127.
4
Johnson-Laird 1993, p. VII.
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meaning”5, while Lakoff and Johnson argue and generalize the idea that the
human conceptual system is ‗fundamentally metaphorical in character‘6.
This reveals the fact that idioms are dead metaphors and the human
conceptual system is metaphorical, and as a result it is idiomatic bynature.
Idioms with body parts are considered as a key subcategory of sources
of phraseological units. As both languages contain idioms with the same
body parts, it is of great interest to compare and contrast their semantics and
structure. However, idioms are characterized as being language and culture-
specific, and such characterizing adds to their traditional syntactic and
semantic complexity. From the analysis of idiomatic units in both languages
there emerge different semantic classification groups, selected for analysis
in our present study, which will be treated in further detail below.
2. “Heart” idioms as part of body-part phraseology

Phraseological units with body parts are considered to be an
influential subcategory of phraseological units according to the semantic
division in both languages. According to Stoyanova7, idioms consisting of
somatic expressions are considered to be one of the most frequently met
idiom types. As the human body is very close to any human being, idiomatic
expressions that contain body parts provide a framework of metaphorical
universals. Stoyanovagoes on to explain that it is not only a matter of direct
borrowing that causes the congruency of the body idioms‘ figurative
meaning in different languages, but rather the fact that the names of the
body part represent the most archaic and the most constant lexical layer that
is closely related to human body perception.
With regard to semantic aspects of English body somatisms, human
body idioms can require different semantic positive and negative
connotations. They can express human emotions and feelings, as well as
traits of human character. They generally cover various aspects of life,
including personal and impersonal relationships and situations expressing
different states of mind, reactions and social attitudes.
The conceptual metaphors that underlie the structure of idioms are
typical characteristics of idiom structure. Their figurative meaning can be
explained on the basis of the conceptual framework developed by cognitive
5
S. Dumistrăcel, 1980, p. 124.
6
Lakoff and Johnson, 1980a, p. 195.
7
I. Stoyanova, 2009, pp. 106-113.
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linguists over the three past decades. As we go through life, our mind
reflects the store of images which makes our entire thinking metaphorical.
This explains and justifies the natural usage of idiomatic language by
English and Albanian-speaking cultures. Belonging to European countries,
both languages have experienced the history and culture grown in these
traditions, thus reflecting the similar social and moral values of society.
Idioms containing parts of the body are said to be more predictable
than other idioms because of the similarity in both cultures of the shape,
size, function and the conceptual metaphors that they convey. What makes
them more predictable is that their constituent parts systematically
contribute to the overall figurative meaning of these expressions, since the
lexical unit which holds the semantic meaning is a body-part unit (head,
eye, heart, foot, arm, ear, etc).
Centralto this study is the examination of idioms with the lexical
component ―heart‖ in English and Albanian. The Heart is the human body
organ which reflects the feelings and state of the human mind. These
phraseological units will be treated in the study through an empirical and
cognitive approach. The different categories under which the ―heart‖
idiomatic units fall will be thoroughly examined. The units which show
lexical flexibility in that their individual lexical items can be changed
without altering the meanings of their phrases will also be analyzed. The
semantics and phraseological structure of units which fall into different
categories will be compared as well.
3. Methods of study
The theoretical framework of the study and the empirical approach of
the contrastive analysis will be applied to data collected from three
dictionaries The Albanian Phraseological Dictionary of J. Thomai (2002),
The Idiomatic English-Albanian Dictionary of I. Stefanllari (1998) and The
English-Albanian Phraseological Dictionary (1980), so asto examine the
semantic features of idioms containing the item ‗heart‖. The study also
includes units drown from internet sources. The corpus for analysis includes
218 units in Albanian and about 100 idiomatic expressions in English.
3. 1 The aim and objective of the study

The aim of this study is to carry out a contrastive analysis of the data
drawn from dictionaries, to examinethe semantics and structure in English
and Albanian phraseological units with ―heart‖, to show which idioms share
260

relatively identical lexical and semantic structures and to examine what

these two countriesshare from the cultural point of view.
It aims at answering the following research questions:
1. Under what categories or semantic fields do phraseological units
with ―heart‖fall?
2. Which are the semantics and structure characteristics of these
units in both languages?
3. How do Albanian and English relate in culture and mentality?
4. The study
The study incorporates the corpora drown from three phraseological
dictionaries. Phraseologismswith ―heart‖ are extracted from the Albanian
phraseological dictionary of J. Thomai (2010), from which we have taken
218phraseologisms and about 100 phraseologisms in English. The two
phraseological English-Albanian dictionaries of I. Stefanllari (1998) and I.
Stefanllari, V. Dheri (1980) are considered to draw on English
phraseological units. Phraseologisms with ―heart‖ from the three
dictionaries are drawn for a period of one – two weeks. Internet sources are
also used to enrich the number of English phraseologisms. From The
American Heritage Dictionary of the English Languagethe word ‗heart‘,
beside the first anatomic meaning of heart as an organ, is given the
following definitions: A. The vital center and source of one‘s being
emotions and sensibilities B. the repository of one‘s deepest and sincerest
feelings and beliefs C. the seat of the intellector imagination. Based on these
definitions we have classified phraseological units according to their semantics
and structure. Most of these units express feelings and traits of character.
5. Results and Discussion

The data drawn from the dictionaries show that, according to their
semantic and structural properties, the phraseological units with ―heart‖ can
be classified into several structural categories.
In the first category are the phraseological units which share the
same structure and meaning in English and Albanian: have the heart to do
sth – mëbënzemratë; have no heart to do sth – s‘mëbënzemra; have sth at
heart – e kamnëzemër; have one‟s heart in sth – i kushtohem me
gjithëshpirt; have a heart of gold – e kazemrënflori; cut sb to the heart – i
lëndojzemrën; find in one‟s heart – mëbënzemra; heart and soul - me
gjithëshpirt; in one‟s heart of hearts (in one‟s heart‟s heart) - thellënëzemër;
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pour out one‟s heart to somebody - i hap zemrën; aching heart – me

zemërtëcoptuar/tëplasur; at heart – me zemër; bare your heart –
t‘iahapëshzemrëndikujt; be all heart – me gjithëzemër; breakone‟s heart –
me zemërtëthyer; close/dear to somebody‟s heart – tëjeshnëzemrën e dikujt;
enshrine someone in one‟s heart – ta kesh /mbashdikënëzemër; followone‟s
heart – tëndjekëshatëqëtëthotëzemra; from the bottom of one‟s heart –
ngathellësia e zemrës; have one‟s heart stand still/ somebody‟s heart
misses/skips a beat– mëplasizemra; let your heartrule your head –
dëgjozemrënjomendjen; do someone‟s heart good – bëndike
tëndihetmirëemocionalisht; from the heart – ngathellësia e zemrës; steal
heart – iavodhazemrën; take someone into one‟s heart – ta marrëshnëzemër;
the hearts and minds of somebody – me gjithëzemratdhemendjet;
t‘iafitoshdikujtzemrën; young at heart – tëjesh i rinëzemër/shpirt, etc. As it
is seen in this group, these phraseologisms have the same lexicalcomponents
in both languages, thus revealing the resemblances of the two nationsin
culture and mentality. They use the same notions to express the same meaning.
They made up 26 units from 100 phraseological units in English (26%).
In the second group are phraseological units with slightly differences
in lexical components, but with the same meaning in both languages. Units
in this group are: a bleeding heart – me zemërtëcoptuar (not tëgjakosur as it
can literally be translated); faint of heart – me zemërtëplagosur/ tëvrarë; find
it in ones‟s heart – tëmarrëshzemër; lose heart – tëbieshnëdashuri; put one‟s
heart (and soul) into something–me gjithëforcën e shpirtit/zemrës; set one‟s
heart on someone or something – me gjithëzemër/ i vendosurpërtëbërëdiçka;
etc. Six units out of 100 (6%) English phraseologisms belong to this group,
with the slightest differences in structure and their lexical components.
In the third group are phraseological units with the same meaning
but a different body-part lexical component: have one‟s heart in one‟s
mouth – i ngriuzemra/ i shkoigjakunë fund tëkëmbëve; the way to a man‟s
heart is through his stomach – dashuriavjenngastomaku; a change of heart –
ndërroimendje; a man/woman after your heart – ta keshnjë person
sipasmendjestënde; have a heart in mouth – tëtëlëvizëzemrangavendi; set
one‟s heart against something – tëktheshkrahët; etc. The number of these
phraseologisms is not big, 6 units out of 100 (6%) taken into consideration;
however, they are presented as units that appear in the languages taken for
analysis.
In the fourth group are idioms with the ‗heart‖ component in one of
the languages, but with a non-body-part correspondent phraseological unit
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in the other language such as:in good heart – nëgjendjetëmirëshpirtërore;

have a heart – tregohem i mëshirshëm; cheer the cookies of one‟s heart –
ngazëllehem; cry one‟s heart out – qaj me ngashërim; delight the cockles of
one‟s heart – gëzohem; to have a heart-to-heart talk with someone -
tëflasëshhapurpërçështjepersonale; hale and hearty - shëndoshë e mirë; to
know/learn something by heart - ta mësoshpërmendëshdiçka; keep a good
heart - e mbajveten; to have one‟s heart set on something - ta
dëshiroshdiçkashumëdhetëpërpiqesh ta marrësh; somebody‟s heart isn‟t in
it–tëmoskeshinteresnëdiçka; somebody‟s heart is in the right place – tëjesh i
mirëdhe i sjellshëm; heart out – i njëshkalleekstreme; to lose heart -
tëdekurajohesh; with half a heart ―me gjysëmzemre; pluck up (one‟s) heart -
mbledhveten; wear one‟s heart (up) on one‟s sleeve - shfaqhapurndjenjat;
cross one‟s heart – tëpohoshmbidiçkatëvërtetëqëpothuhet; eat (one‟s) heart
out – tëvuashngaxhelozia, dhimbja; have someone‟s best interest at heart –
tëmarrëshvendime duke u bazuarnëinteresat e dikujt; have one‟s heart go
out to someone – tëndjeshdhembshuripërdikë; have one‟s heart set against
something – tëjeshkundërdiçkaje; have one‟s heart set on something –
tëpresëshdiçkatëdëshiruar; half-hearted – mungesë e
entuziasmitdhepërpjekjespërtëbërëdiçka; emptier than a banker‟s heart –
tërësisht bosh; heart and soul – thelbi i diçkaje; in your heart of hearts/
know something by heart – tëjeshshumë i sigurtpërdiçkaqë di; lose heart –
tëhumbëshkurajon; sick at heart – tëjesh i mërzitur/ në depression; strike at
the heart of something – tëshkatëroshpjesënmëtërëndësishmetëdiçkaje; tear
your heart out – tëtrishtoheshshumëngadiçka; warm the cockles of
someone‟s heart – tëlumturoshdheta bështëndihetmirë; wear one‟s heart on
one‟s sleeve – t‘ishprehëshndjenjathapur; put your hand on your heart –
tëthuashdiçkatëvërtetë; etc. There are some expressions in English that
cannot be given an idiomatic equivalent expression in Albanian. They are
translated by paraphrasing the expression or finding an equivalent that does
not have a body-part unit in its semantic composition. From 100 units 35
(35 %) are characteristic units for this group.
In the fifth group are classified idioms with the same meaning but a
different structure: heart to heart (N+Prep+N) in Albanian we have me
zemërtëhapur (N+participle); have one‟s heart in the right place – e
kazemrëntëmirë (N+adj); have a corner in sb‟s heart – ruajtëgjallënëzemër;
half-hearted – pa zemër; somebody‟s heart is in their boots/ somebody‟s
heart sinks– me zemër/shpirttëtrazuar; etc. Having a different structure in
the other language and thus not corresponding to the target language is one
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of the phenomena known in phraseology. This is because different

languages have different a grammatical and syntactical structure which
characterizes them. The grammar specific to one language is not mirrored in
the other, making phraseologisms different in structure but not in meaning. In
the fifth group there are about 6 units from the English corpus drawn, which
make 6 % of the total phraseologisms taken into consideration.
5. 1 “Heart” synonymic expressions in English and Albanian

Synonymic phraseological units exist in English and Albanian. The
units share the same meaning but with a different lexical component, which
might be a synonymous noun, verb or other part of speech in their structure
such as: me afshin e zemrës- me ashkun e zemrës- me gjithëzemër- me
gjithëshpirt. In these units we havethe lexical componentsashkunandafshin,
two synonymous nouns, while in the third expression the grammatical
construction prep+noun+noun is replaced by another structure,
prep+adv+noun. In the last two expressions we have a replacement of the
noun zemër with shpirt (soul), again two synonymous body-part nouns in
Albanian. There are a lot of examples in Albanian with identical meaning
but with the lexical item shpirt (soul) instead ofzemër. Other examples
under this grammatical category are:mëvlonnëzemër - mëvlonnëshpirt;
m‟ucopëtuashpirti- m‟ucopëtuazemra; mëkafjeturnëshpirt-
mëkafjeturnëzemër; mëgërryenshpirti- mëgërryenzemrën; kashpirttëgjerë -
kazemërtëgjerë; kashpirttëkeq - kazemërtëkeqe; kashpirttëmadh -
kazemërtëmadhe; kashpirttëmirë - kazemërtëmirë; kashpirttëngushtë -
kazemërtëngushtë; kashpirttëvogël - kazemërtëvogël; kashpirttëzi -
kazemërtëzezë; etc. In English there are also some expressions with the
lexical component soul. They might have an equivalent meaning with
idiomatic expressions with ‗heart‟ but they are considered as a different
group of phraseological units, with the lexical component ‗soul‘. Some of
these units are:put heart and soul into, won‟t tell a soul, confession is good
for the soul, bare one‟s soul, brevity is the soul of wit, can‟t tell one‟s soul
one‟s own, don‟t tell a soul, enough to keep body and soul together, every
living soul, God rest someone‟s soul, gripe one‟s soul, heart and soul, keep
body and soul together, not a living soul, not tell a soul, pour out one‟s soul,
punctuality is the soul of business, etc. In unitsm‟ubëzemraakull - u
bëraakull - m‟ubëzemraborë - u bërakallkan-ma bërizemrënakull, we have
the first two examples in which the second expression does not contain at all
the noun zemërbut it is replaced with anothernoun. The meaning remains
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still the same inexpressions like:me zemërtëngrirë- me gjaktëngrirë; me

zemërpezull- me frymënpezull. In these two unitskazemërtëartëande
kazemrënfloriwe have a different synonymous adjective tëartë and flori. In
these units we note a different synonymous verb mëdridhetzemra -
mëdrithëron (mëpërpëlitet) zemra; e fshij (e shlyej) ngazemra- e
nxjerrngazemra; mëlëngonzemra- mëbrennëzemër; m’ushkrifëruazemra-
mëshkriuzemra; ma shqeuzemrën - ma bërizemrëncopë”
According to the meaning of the phraseological units with ―heart‖, we
have classified them under two categories 1) phraseological units that
express feelings as one of the main attributes that the unit ―zemër‖ includes
and 2) phraseologisms that show traits of character. Rodale (1978) classifies
―heart‖ into five typologies a) physical organ b) inner feelings c) feelings for
others or our social relationships d) courage and e) core/center. According to
Rodale b) and c) meanings, units expressing feelings make the majority (30
units, 13. 7%of ―heart‖ phraseologisms in Albanian. Such units
are:m‟ucoptua (m‟uthërmua) zemra; mëdhemb (mëther) zemra (nëzemër);
m‟ubëzemraakull; me ankthnëzemër; ma coptoi (ma thërmoi) zemrën;
mëdrithëron (mëpërpëlitet) zemra; m‟uça (m‟uçorr) zemra‖; m‟u fry
(m‟uenjt) zemra; efutnëzemër; mëgërryenzemrën; mëgoditinëzemër;
mëgufonzemra; ma gjetizemrën; me gjithëzemër; m‟u hap zemra;
mëhelmoizemrën; m‟ulëmekzemra; m‟umblodhzemralëmsh; ma
mbushizemrën; ma ngopizemrën; ma ngrohuzemrën; mëngjethzemrën;
m‟ungjitnëzemër; m‟unxi (m‟unxiros) zemra; mëpikonnëzemër;
mëplasizemra; e prishizemrën; m‟ushtypzemr; vëdorënnëzemër; me
zemërtëvrarë; etc. In English we havearound 35 from 100 units (35 %):
have one‟s heart in the right place, sb. ‟s heart bleeds, after one‟s own
heart, a bleeding heart, aching heart, at heart, bare heart, break heart, have
sb. ‟s best interest at heart, have heart go out to, have one‟s heart in one‟s
mouth, have one‟s heartsetagainst, have one‟sheart set on, have one‟sheart
stand still, one‟sheart goes to, one‟s heart misses a beat, one‟s heart stands
still, out of the goodness ofone‟s heart, put one‟shand on one‟sheart, put
one‟sheart and soul into, follow one‟sheart, know by heart, sick at heart,
take to heart, tear one‟sheart out, to one‟sheart‟s content, wear one‟sheart
on one‟ssleeve, win one‟sheart, warm the cockles of one‟sheart, it is a poor
heart that never rejoices, do someone‟s heart good; die of a broken heart,
one‟sheart skips a beat, one‟sheart stands still; etc. 2) phraseological units
that express characteristics or qualities of character in the function of an
adjective. There are 19 units (8.7 %) of the total Albanian corpus: me
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zemërtëbardhë; me zemërtëdjegur; me zemërtëcoptuar; me zemërtëçiltër; me

zemërtëfortë; me zemërtëgëzuar; me zemërtëgjerë; me zemërtëhapur; me
zemërtëkeqe; me zemërluani; me zemërtëmadhe; me zemërtëmirë; me
zemërtëngrohtë; me zemërtëngushtë; me zemërtëpastër; kazemërtëartë;
kazemërtëfortë; kazemërluani; kazemër pule; etc. In these phraseological
units that express traits of character sometimes the expression is replaced
with a compound noun me zemërtëmirë – zemërmirë, me zemërtëbardhë –
zemërbardhë, me zemërtëgjerë – zemërgjerë; etc. In English we have some
correspondent units, approximately 19 (19%) of the total corpus, such as:
harden one‟sheart, a bleeding heart, a heart of gold, a heart of stone,
aching heart, chicken-hearted, with a heavy heart, with all heart, young at
heart, from the heart, half-hearted, a heart-to-heart, etc. As it is seen, both
languages usethe same notions for the same traits of character. Stone-guris
used to denote strength, gold-flori to denote kindness, chicken-pulëto denote
coward people, young-i ri for age, bleeding-coptuar for feelings, etc. The
similar points between the two languages show resemblancesin the culture
and mentality dimensionsof both nations, whose languages express the same
concept by the same notion.
6. Conclusion
The examination of idioms across languages helps us to understand
the way people think and gives us an invaluable insight into human
psychology. Idiomatic expressions are categorized as cultural expressions.
For Ghafel et al8 idiomatic expressions are categorized as ―culture-loaded‖
while Strugielska& Alonso9 utilize phrases such as ―culture-bound‖. As it is
seen from the analysis given above, there are similarities and differences in
idiomatic units in the English and Albanian languages. The lexical unit
―heart‖ and its correspondent ―zemër‖ or ―shpirt‖ in Albanian reveal
similarities between the two languages concerning mainly the semantics and
less the structure of these units. In both languages they reveal feelings,
emotions, and traits of character. We have divided them into groups based
on the structural and semantic peculiarities they possess. As shown above,
the phraseological units with the greatest number arein the first group, 26 %,
and the fourth group, 35 %. Smaller in number are the phraseological units
with the same meaning buta different structure, about 6 units recorded; in
the fourth group of units with the same meaning but different body-part
lexical componentsare about 35 idiomatic expressions and 6 units in the
8
Ghafel et al., 2011, p. 161.
9
Strugielska & Alonso, 2005, p. 1.
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second group, with slight differences in lexical components. A considerable

number of units, about 26in both languages, have the same structure and
meaning. The percentages given were based on 100 English phraseologisms,
because we considered the English-Albanian translation of two dictionaries.
What results from this study is that phraseological units that express
traits of character are usually almost identical in both languages. Such units
are: light hearted, lion hearted, have a heart of gold, have a heart of stone,
open heart, aching heart, take heart, follow heart, let heart rule the head,
with all heart, young at heart, from the bottom of heart, etc.
Phraseological units with almost identical structure (synonymous
phraseologisms) were not included in the division made in the five
categories since they were the same units and would fall into the same
category; however, they are numbered as part of the data taken for analysis
in this study.
Synonymous phraseological units are seen in both languages. There
are a great number of units with a different lexical component but with the
same meaning. As the study has shown, in Albanian there are idiomatic
units with ―zemër‖ or ―shpirt‖ components. For the purpose of this study we
have treated these as identical phraseological units, even though the usage of
one or another might reflect differences in their conceptual meaning used in
different contexts.
Thestudy of phraseological units shows that for some English units
there was not a correspondent phraseologism in Albanian, as far as the
English-Albanian dictionary was concerned, so there a paraphrased meaning
was given in the target language.
From the study of approximately 318 phraseological units we observe
similarities in culture and mentality between the people of both nations.
Thus, parts of body and ―heart‖ idiomatic expressions represent unique
features and characteristics, even if other languages wouldbe taken into
consideration, since the mutability of universals across cultures remains
present, as in the case of the human body, almost in all cultures and nations,
for thegeneral characteristics they reveal. Even though cross-cultural
universals exist in English and Albanian, the study has shown that the way
they were presented differed in function and structure.
The study invites further future linguistic studies and approaches that
will enrich contributions in the vast realm of phraseology.
REFERENCES
BARKEMA, H. (1996), ―Idiomaticity and Terminology: A Multi-Dimensional
Descriptive Model‖. Studia Linguistica 50 (2), pp. 125-130.
267

COWIE, A. P. (1998), Introduction. In Cowie A. P. (ed.) Phraseology:

Theory, Analysis and Applications. Oxford:OUP, pp. 1-20.
DUMISTRĂCEL, S. (1980), Lexicromânesc. Cuvinte, metafore, expresii.
Bucureşti: Editura Ştiinţifică şi Enciclopedică.
GHAFEL, B.; RASEKH, A.; PAZHAKH, A. (2011), Idiomatic expressions
of the sewing frame in English and their Persian counterparts: Nida's
dynamic equivalence theory in focus. International Education Studies,
4 (2). doi: 10. 5539/ies. v4n2p160.
GROSS G. (1996), Les expressions figées en français. Noms composes
etautres locutions. Paris: Ophrys.
HOWARTH P. (1998), The phraseology of Learner‘s Academic Writing. In
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Oxford: OUP, pp. 168-171.
JOHNSON-LAIRD, P. N. (1993), Foreword. In C. Cacciari and P. Tabossi
(eds.), Idioms: Processing, Structure, and Interpretation. Hillsdale,
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LAKOFF, George; JOHNSON Mark, 1980a, Metaphors we live by.
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RODALE, Jerome Irving (Ed.). (1978), The synonym finder. Emmaus, PA:
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STRUGIELSKA, A.; ALONSO, M. R. A. (2005), Idiomatic expressions in
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STOYANOVA, I., (2009), ―Semantic aspects of English body idioms‖,
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STEFALLARI, I.; DHERI. V. (1981), Fjalor Frazeologjik Anglisht-Shqip, Tiranë
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Internet Sources
www. idioms. thefreedictionary. com/heart
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Diversité et Identité Culturelle en Europe

Lorena ROBO KOLE

BDD-A17657 © 2015 Editura Muzeul Literaturii Române

is unquestionable. Traditionally, idioms are believed to be unpredictable or

BDD-A17657 © 2015 Editura Muzeul Literaturii Române

2. “Heart” idioms as part of body-part phraseology

BDD-A17657 © 2015 Editura Muzeul Literaturii Române

3. 1 The aim and objective of the study

BDD-A17657 © 2015 Editura Muzeul Literaturii Române

relatively identical lexical and semantic structures and to examine what

5. Results and Discussion

BDD-A17657 © 2015 Editura Muzeul Literaturii Române

pour out one‟s heart to somebody - i hap zemrën; aching heart – me

BDD-A17657 © 2015 Editura Muzeul Literaturii Române

in the other language such as:in good heart – nëgjendjetëmirëshpirtërore;

BDD-A17657 © 2015 Editura Muzeul Literaturii Române

of the phenomena known in phraseology. This is because different

5. 1 “Heart” synonymic expressions in English and Albanian

BDD-A17657 © 2015 Editura Muzeul Literaturii Române

still the same inexpressions like:me zemërtëngrirë- me gjaktëngrirë; me

BDD-A17657 © 2015 Editura Muzeul Literaturii Române

zemërtëbardhë; me zemërtëdjegur; me zemërtëcoptuar; me zemërtëçiltër; me

BDD-A17657 © 2015 Editura Muzeul Literaturii Române

second group, with slight differences in lexical components. A considerable

BDD-A17657 © 2015 Editura Muzeul Literaturii Române

COWIE, A. P. (1998), Introduction. In Cowie A. P. (ed.) Phraseology:

BDD-A17657 © 2015 Editura Muzeul Literaturii Române

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